5. In her Orders also for dispensing the Holy Scripture to all within her Communion § 6. In governing the reading of the Scripture and communing on the same § 7. In her judgment of the Canonical and Apocryphal Books § 8. The Divine Authority of the Holy Scripture our Church rather doth take for granted than prove too laboriously or uncertainly § 9. All immoderate extravagancies concerning interpretation of Holy Scripture avoided by our Church p. 48 Chap. V. Of the Moderation of the Church in applying the Rule of Faith to it self § 1. Avoiding extremes on either hand in relation to the authority of the Vniversal Church § 2. The Decrees of Councils § 3. The Testimony of the Fathers § 4. Other Traditions § 5. Our Churches own Testimony § 6. The use of Reason § 7. The Testimony of the Spirit § 8. Of the testimony and operation of the Holy Spirit the judgment of our Church according to great Moderation more largely declared p. 77 Chap. VI. The Moderation of the Church in its judgment of Doctrines § 1. Our Church doth wisely distinguish between what is necessary for Salvation and what is not § 2. Her Articles are few § 3. Which are generally exhibited not as Articles of Faith but consent Concerning subscription § 4. Our Articles are propounded so as to avoid unnecessary controversy § 5. The wise Moderation of the Kings of England in their Injunctions to Preachers and Orders taken to preserve Truth Vnity and Charity § 6. The Controversies of the late Age are well moderated by the determinations of our Church § 7. As our Church requires our consent in nothing contrary to sense or reason so it hath also contain'd it self from immoderate curiosity in treating of venerable mysteries § 8. Our Church doth not insist upon such kinds of certainty as others without just cause do exact § 9. Doctrines are so propounded to those in our Churches Communion as not to render useless their own reasons and judgments The reasonableness of which is proved and the Objections answered § 10. The use which we are all allowed of our private judgments is requir'd to be menag'd with a due submission to the Church The duty of which submission is laid down in sundry Propositions p. 114 Chap. VII Of the Moderation of our Church in what relates to the worship of God § 1. Our Prayers are not mingled with controversy § 2. They are framed according to a most grave and serious manner with moderate variety and proper length § 3. In the zeal of Reformation our Church did not cast off what was good in it self § 4. In all our Churches there are the same Rules § 5. Common Prayers for the vulgar required in English To Ministers and Scholars a just and moderate liberty allowed § 6. The obligation of the Church leaves the method of private Devotions to a general liberty § 7. Of the Moderation of the Church in appointing her hours and times of Prayer § 8. In her use and judgment of Sermons § 9. In what is required of people with reference to their Parish Church § 10. The excellent Moderation of the Church in her Orders for the reverent reading of Divine Service and Consecrating the Sacraments in such a voice as may be heard § 11. In her Form and use of Catechizing § 12. The interest of inward and outward worship are both secured according to an excellent Moderation in our Church § 13. The Moderation of the Church in what relates to Oaths p. 166 Chap. VIII Of the Moderation of the Church in relation to Ceremonies § 1. In the Ceremonies of our Church which are very few and those of great antiquity simplicity clear signification and use our Church avoids either sort of superstition § 2. They have constantly been declared to be in themselves indifferent and alterable but in that our Church avoids variableness is a further proof of its Moderation § 3. They are professed by the Church to be no part of Religion much less the chief nor to have any supernatural effect belonging to them § 4. Abundant care is taken to give plain and frequent reasons and interpretations of what in this nature is enjoined to prevent mistakes § 5. The Moderation of our Church even in point of Ceremonies compar'd with those who have raised so great a dust in this Controversy § 6. Many innocent Rites and usages our Church never went about to introduce and why § 7. The Obligation of our Church in this matter is very mild § 8. The Moderation of our Church in her appointment of Vestments § 9. The Benedictions of our Church are according to great Piety and Wisdom ordered § 10. The Moderation of our Church in her appointments of Gestures § 11. Of the respect which is held due to places and things distinguished to Gods Service our Church judgeth and practiseth according to an excellent Moderation p. 201 Chap. IX Of the Moderation of our Church with respect to Holy-Days namely both the Feasts and Fasts of the Church § 1. The Feasts of the Church are few and those for great reason chose with care to avoid the excesses of the Romanists § 2. The further behaviour of the Church in her Feasts most useful and prudent § 3. We celebrate the memory of Saints but of none whose existence or sanctity is uncertain § 4. The excellent ends of our Churches honour to Saints are set down § 5. That they are Festivally Commemorated not out of opinion of worship or merit or absolute necessity thereof to Religion § 6. Our Church runs not into any excess in any Prayer to Saints § 7. Nor with reference to Images § 8. Whether our Church in any of these practices be justly charged of Popery by those who Canonize among themselves those who are of uncertain sanctity § 9. The Moderation of our Church in its honour given to Angels § 10. And to the Blessed Virgin § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that the Lords Day nor any other Festival be abused to Luxury and Impiety § 12. The Moderation of the Church with reference to its Musick and Psalmody § 13. The Moderation of our appointed Fast The Lenten or Paschal Fast how far Religious by the Precept of the Church p. 234 Chap. X. Of the Moderation of the Church in reference to the Holy Sacraments § 1. The Moderation of our Church raiseth no strife about words relating thereunto § 2. Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized
of God Bishop Hall in his Remains Wise Christians sit down in the mean now under the Gospel avoiding a careless and parsimonious neglect on the one side and a superstitions slovenliness on the other the painted looks and lascivious gaudiness of the Church upon the Hills and the careless neglected dress of some Churches in the Vally Far be it from me saith c ◠1. Disc 2. Mr Mede to be a Patron of Idolatry or Superstition in the least degree yet I am afraid lest we who have reformed the worship of God from that pollution and blessed be his name therefore by bending the crooked stick too much the other way have run too far into the contrary extreme To observe the just mean in practice is somewhat difficult nevertheless our Church in its rules doth no more favour Sacriledge than Idolatry If the personal faults of any have caused a scandal on us for either the Church laments the same and that there may be the less publick temptation to Sacrilege among us as it hath been in other Nations the immoderate bounty of exorbitant Donations is limited as by Statute of Mortmain lest the secular state should become impoverished Though that which was heretofore said of those things that were given that they were in a dead hand may more justly be said of those things that are taken away d View of Civ and Eccl. Law Part. 3. c. 4. §. 1. The Monuments of our Church are also full of instances of our Churches observing the mean between superstition and profaneness The horrible abuses saith e Hom. of repairing of Churches the Homily and abominations they that supply the room of Christ have purged and cleansed the Church of England of taking away all such fulsomness and filthiness as through ignorance and blind devotion hath crept into the Church these many hundred years The Homilies also condemn such sumptuousness as put people in peril of Idolatry yet They require all convenient cleanness and ornament where we cannot attain to an honourable magnificence For as the Homily saith When Gods House is well adorned with places convenient to sit in f Canon 83. 1603. with the Pulpit for the Preacher with the Lords Table g Canon 82. for the Ministration of the Holy Supper and the Font h Canon 81. to Christen in also is kept clean comely and sweetly the people are more comforted to resort thither and tarry the whole time appointed them i Hom. of Idolatry ◠Part. Thus the 85. Canon provides That the Church be well and sufficiently repaired and so from time to time kept and maintained that all things be in such orderly and decent sort without dust or any thing that may be noisome or unseemly as becometh the House of God That there be a terrior of Glebe Lands and other possessions belonging to the Churches Canon 87. That the Churches be not profaned Canon 88. That the Bible and Common-Prayer Book and the Book of Homilies be had in every Church c. Can. 80. Unto all this I wish some would add the Consideration of what Mr Baxter hath writ Temples Vtensils c. devoted lawfully Christian Direct p. 915. Qu. 170. separated by man for holy uses are holy as justly related to God by that lawful separation Ministers are more holy than Temples Lands Vtensils as being nearlier related to holy things and things separated by God are more holy than those justly separated by man And so of Days every thing should be reverenced according to the measure of its Holiness and this expressed by such signs gestures actions as are fittest to honour God to whom they are related and so to be uncovered in Church and use reverent carriage and gestures there doth tend to preserve the due reverence to God and to his worship 1 Cor. 16. 20. CHAP. IX Of the Moderation of our Church with respect to Holy-Days namely both the Feasts and Fasts of the Church § 1. The Feasts of the Church are few and those for great reason chose with care to avoid the excesses of the Romanists § 2. The further behaviour of the Church in her Feasts most useful and prudent § 3. We celebrate the memory of Saints but of none whose existence or sanctity is uncertain § 4. The excellent ends of our Churches honour to Saints are set down § 5. That they are Festivally Commemorated not out of opinion of worship or merit or absolute necessity thereof to Religion § 6. Our Church runs not into any excess in any Prayer to Saints § 7. Nor with reference to Images § 8. Whether our Church in any of these practices be justly charged of Popery by those who Canonize among themselves those who are of uncertain sanctity § 9. The Moderation of our Church in its honour given to Angels § 10. And to the Blessed Virgin § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that the Lords Day nor any other Festival be abused to Luxury and Impiety § 12. The Moderation of the Church with reference to its Musick and Psalmody § 13. The Moderation of our appointed Fasts The Lenten or Paschal Fast how far Religious by the Precept of the Church § 1. COncerning Holy-Days in general it may suffice here only to repeat the words of our Bishops in answer to the Presbyterian Brethren 1661. N. 6. The observation of Saints days is not of divine but Ecclesiastical Institution and therefore it is not necessary that they should have any other ground in Scripture than other Institutions of the same nature so that they be agreeable to the Scripture in the general end for the promoting of Piety and the observation of them was ancient as appears by the Rituals and Liturgies and by the joint consent of Antiquity and by the ancient Translation of the Bible as the Syriack and Aethiopick where the Lessons appointed for Holy-Days are noted and set down the former of which was made near the Apostles times Besides our Saviour himself kept a Feast of the Churches Institution viz. The Feast of Dedication S. Jo. 12. 22. The choice end of these dayes being not Feasting but the exercise of Holy Duties they are fitter called Holy-Days than Festivals and though they be all of like nature it doth not follow that they are equal The exceeding number of Festivals in the Roman Church that they have neither mean nor measure in making new Holy-days as Mr Latimer saith a Sermon to the Convocation hath been the frequent complaint not only of many Learned Protestants b Vetus querela est de nimis magnâ festorum multitudin◠Chemn Exam. Pars 4. p. 162. but also of very many of the Roman Communion as might be instanced Who have thought that the Salvation of men would have been better consulted if there were fewer Solemnities and greater Devotion alledging that of St Bernard c Patriae est non exilii frequentia haec
our Church reformed Scintilla Altaris That to avoid excess of Dedications wherein others are too burthensome she sometimes uniteth two of the Apostles at once in one Festivity as S. Simon and Jude S. Philip and James § 8. The more immoderate is their reproach who brand our reformed Church for being guilty of Popery only because the memory of the just among us is blessed f Coâ—â—mus Martyres cultu dilectionis non servitutis S. Aug. c. Faus l. 22. Notwithstanding those very exceptors are really like the Romanists Canonizing and Sainting one another for being of some particular humour and faction in this for one that they will not keep a Festival or remember an Apostle with honour Indeed in the Church of Rome they have Canonized the worst of men and let any one tell the difference when many of those others Saint each other and affect no other Title but of your Holiness And here let any equal and intelligent Christians judge whether those who hold Communion with the Church of God notwithstanding sundry infirmities and failings ought not and may not more properly according to the stile of Scripture to be called Saints than those who separate from the outward Communion of Gods Church although they usurp the name peculiarly to themselves And here we cannot but observe the Modesty of those in Communion with the Church of England which is true Christian Moderation They never were so forward to rush suddenly as it were into the Holy of Holies in calling themselves and one another absolute Saints but rather while they are in their way and Pilgrimage chuse to be honoured with more modest titles even as Pythagoras in all Ages hath been commended for his Moderation in laying aside the great name of Wife and chose rather to be called a Lover of Wisdom § 9. The same Moderation which our Church useth toward Saints she observeth likewise with respect to the Holy Angels Yea indeed great is the modesty and sober wisdom of our Church in that it is no where excessively curious nor positive in determining of the nature actions knowledge number Orders or special Guardianship of Angels Our Church doth not deny that there is a distinct Order of Angels but no where takes upon her to show how those Orders are disposed But avoiding the extreme of those who are stupidly insensible of the conduct of Holy Angels the Church of England doth glorify God for their Creation for their admirable order and Ministry and affection to us we pray to God we may imitate their readiness and chearfulness in praising and serving him and ministring daily for the good of others yet our Church hath always held the Angels to be in the number of those who worship and not of those who are worshipped and for us to worship those who are themselves worshippers would be such a voluntary humility as is sinful namely to address our selves to such substitutes as God no where hath appointed to receive his peculiar honour g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. c. Cels l. 8. Neque Invocationibus Angelicis sed 〈◊〉 purè manifestè Orationes dirigens ad Dominum qui omnia sâ—it Iren. l. 2. c. 57. which the Synod of Laodicea A. D. 364. calls Idolatry § 10. The like Moderation doth our Church excellently well observe in the honour she gives to the Ever Blessed Virgin Mary so highly favoured of God as to be the Mother of our Lord whom our Church celebrates and always humbly calls her Blessed And as it is in the Institution of a Christian man set forth by the Convocation 1537. We may worthily say she is the most blessed of all other Women h Maria Mater Domini principatum inter Mulieres tenuit S. Aug. Scrm. 136. Hanc ego Christi Matrem veneror sed non illi Divae modò sed Deae nomen tribuens R. Jac. Apol. pro Jur. Honor Reginae judicium diligit Virgo Regia falso non eget honore de B. V. Mariâ S. Bernard Ep. 174. and we no where doubt but she is highly graced in Heaven as she received a most special priviledge upon Earth But our Church doth no where believe that she had an immaculate conception which the Romanists celebrate with an Holy-day on purpose Neither doth our Church believe she was ever raised from the dead and assumed into Heaven which they solemnize with another Festival Neither did Erasmus i Erasm Ecclesiastes l. 2. without cause admire how it came to pass they salute the Mother of Christ with more Religion than they invoke Christ himself or the Holy Spirit calling her the Fountain of all Grace and sundry expressions they use of the like affiance in the authority and merit of the Blessed Virgin to succour help and save Sinners as may be seen in the Rosary and Psalter and specially Litanies to the Virgin Mary k V. Consult Cassandr Art 20. p. 140. Jube Filio c. Cùm vix aliud in toto choro sit alienius à scripturis sanctis quod cum Evangelio Christi atque doctrinâ Apostolicâ perditiùs pugnet Wicelius de abusu Eccl. p. 392. In their form of auricular Confession they are taught thus to begin l Manuale Confessionum Cap. 10. p. 128. I Confess to the Omnipotent God to the Blessed Mary always Virgin c. and when they enter into their Monasteries they vow themselves to God and the Blessed Virgin and in all things they are so superdevout m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Virgin that an Oath by her is accounted most sacred and any of the Festivals may be sooner expunged than that of her Assumption into Heaven and although they prohibite the Bible yet they freely suffer sundry Books of Devotion to the Virgin Mary in the Mother tongue § 11. Our Church hath taken great care that a special honour be had to the Lords Day and that neither the Lords Day nor any other Festival be abused to Luxury or impiety n Haeccine solemnes dies decent quae alios non decent Tertull. Ita Festa moderanda ut neque nimia neque tam flagitiosè profanentur Bucer Censur c. 26. It appears from the Offices in our Liturgy the Rubricks Canons Homilies and Statutes of the Land and Injunctions of our Kings since the Reformation that there hath been a first and special care taken for the Holy Celebration of Sunday or Lords Day wherein we are equal to any Church among the Reformed o Vi. D. Crackenthorp Defens Eccl. Aug. c. 54. The other Festivals being over-ruled that in a Concurrence of Offices they may not disturb its Solemnity the very religious observation of which is earnestly also perswaded in our Homilies and especially in the 13. Canon with which agree the Injunctions of K. Edw. 6. and Q. Eliz. requiring p Coimus in coetum ut Deum quasi manu factâ precationibus ambiamus orantes coimus ad Divinarum literarum commemorationem
fidem sanctis vocibus pascimus spem erigimus fiduciam figimus c. Tertull Apol. All manner of persons within this Church of England that from henceforth they celebrate and keep the Lords Day commonly called Sunday and other Holy-days according to Gods holy will and pleasure and the Orders of the Church of England prescribed in that behalf that is in hearing of the Word of God read and taught in private and publick Prayers in acknowledging their offences to God and amendment of the same in reconciling themselves charitably to their neighbours where displeasure hath been in oftentimes receiving the Holy Communion of the body and blood of Christ in visiting of the poor and sick and using all good and sober Conversation Much to the same purpose is largely insisted on in the Homily of place and time of Prayer All persons saith the late Statute q Car. 2. 29. shall on every Lords Day apply themselves to the observation of the same by exercising themselves in the duties of Piety and true Religion publickly and privately and no Tradesman shall do or exercise any worldly labour c. Works of necessity and Charity only excepted r Cunctarum artium officia venerabili die solis quiescant l. 3. Cod. Tit. de Feriis Which Statute of the Kingdom seems to have taken its Rule of Moderation from our excellent Homilies Which do reprove those who ride Journeys buy and sell and make all days alike who profane such holy times by pride and other excesses Albeit the same Homily declares the Commandment of God doth not bind Christian people so straitly to observe the utter Ceremonies of the Sabbath Day as it was given to the Jews Å¿ Audimus apud Bohemos exoriri novum Judaeorum genus Sabbatarios appellant qui tantâ superstitione servant sabbatum ut si quid eo die inciderit in câ—â—lum nolint eximere Erasm de amab Concord as touching forbearing of work and labour in time of necessity and so the Injunctions of King Edw. 6. and Queen Eliz. § 20. conclude Notwithstanding all Parsons Vicars and Curates shall teach and declare unto their Parishioners that they may with a safe and quiet Conscience after Common-Prayer in time of Harvest labour upon the Holy and Festival Days and save that thing which God hath sent So by King Edw. 6. it was ordered that the Lords of the Council should upon every Sunday attend the publick affairs of the Realm The Church also and the Laws of the Kingdom have taken the same wise care to set such Holy-Dayes in every term t Taceat apparitio advocatio delitescat nihil â—odem die sibi vendicat scena theatralis l. 3. Cod. Tit. de feriis V. Act for abrogation of Holy-dayes 1536. R. Hen 8. V. R. H. 8. Injunctions Hist of Reform Collection of Records l. 3. p. 161. Legum conditores festos instituerunt dies ut ad hilaritatem homines publicè cogerentur tanquam necessarium laboribus temperamentum Sen. de Tranquill. c. 15. that beside the ordinary Vacations there may be some days of respite from secular businesses and contests of Law for the exercises of Peace Charity and Devotion So careful have our Laws in Church and Kingdom been to avoid profaneness on one hand and on the other hand all sorts of superstition that is either Heathenish or Jewish usages as such For as the Homily of Prayer earnestly blames them who abuse holy times and places with intolerable superstitions as hath been in use in the Church of Rome so on the other hand it doth not countenance those opinions which tend to establish among us such observances as were peculiar to the Jews After the recital of the fourth Commandment in the Decalogue our Church prays That our hearts be inclin'd to keep that Law therein rightly acknowledging a moral equity that Christians should observe such a proportion of time as hath been the practice of the Church in which time all impediments to sacred and religious duties publick or private are to be avoided according to the equity of the Divine Law and the Precept of Gods Church The Moderation of our Church in its judgment of the Lords Day Bishop Bramhall hath observed from the Homily of the Church as concurrent with his own judgment u Discourse of the Sabbath or Lords Day p. 932. 1. That the Homily denieth not the Lords Day the name of Sabbath That it finds no Law of the Sabbath Gen. 23. That the Homily finds no seventh Day Sabbath before Moses his time The Homily gives no power to the fourth Commandement as it was given to the Jews to oblige Christians but only as it was and so far as it was a Law of nature The Homily makes the first day of the week to signify the Lords Day The Homily makes the end of changing the Weekly Festival of the Church to have been in honour of Christs Resurrection The Homily derives the Lords Day down from the Ascension of Christ immediately But the Homily doth express that p. 916. the fourth Commandment doth not bind Christians over-streightly Not to the external Ceremonies of the Sabbath not to the rigorous part of it to forbear all work As to the question By what authority this change was made I find no cause to doubt saith the Bishop but that it was made by the authority of Christ that is by divine authority 'T is true we find no express precept recorded in Holy Scripture for the setting a-part the first day of the Week for the service of God Neither is it necessary that there should be an express Precept for it founded in Holy Scripture to prove it to be a divine right The perpetual and universal practice of the Catholick Church including all the Apostles themselves is a sufficient proof of the divine right of it that at least it was an Apostolical Institution and Ordinance not temporary but perpetual § 12. With the Festivals it may not be improper to join the notice of the Moderation of our Church in reference to her Musick and Psalmody wherein the Constitution of our Church sheweth us the true temper of Religion which as it is the most serious so it is the most pleasant of all performances and is most suited to the nature temper and condition of man in which joy and sorrow have a very interchangeable interest therefore S. James saith Is any afflicted let him pray is any merry let him sing Psalms Jam. 3. 13. Accordingly in our Church Prayer and praise fill up the measures of Divine Worship and can there be any performance more pleasant than to join with and imitate the Heavenly Host in the high praises of God Neither doth our Church judge it enough for us to make melody in our hearts to the Lord but doth require us to serve God also with our x Omnes affectus spiritûs nostri pro sua diversitate habent proprios modos in voce cantu quorum occultâ
Her Moderation in what is asserted of the number of Sacraments § 3. In that her Orders for the Administration of the Sacraments are most suitable to the ends of their appointments § 4. In that our Church doth not make the benefit of the Sacraments to depend upon unrequired conditions In reference to Holy Baptism § 1. Our Church doth make nothing of the essence of Baptism but the use of the invariable Form § 2. The Moderation of our Church toward Infants unbaptized Her sound and charitable judgment of such as die after Baptism § 3. In some necessary cautions referring to the administration of Baptism § 4. Referring also to the susceptors § 5. In what is required of them who administer that Sacrament In reference to the Holy Supper of our Lord § 1. The same is with us celebrated in both kinds § 2. The Doctrine of Transubstantiation is rejected by our Church not running to the other extreme of denying a real presence of Christ in the Sacrament § 3. The Moderation of our Church in complying with the necessity of the Age but not with the Church of Rome and others who require their people to communicate not so much as thrice a year § 4. Participation of the Holy Supper required after Confirmation but not after the rigid Examinations of some or the auricular Confessions of others Neither is it made a private banquet § 5. In our Church there is not to be a Communication of the Eucharist without Communicants The Moderation of the Church in other Rubricks referring to the Holy Communion § 1. OUR Church according to that Moderation in which she excels raiseth no needless strife or controversy about words or names a Saepe a. Eccl. Angl. professa est de verbo nullam litem se moturam modo pristina sides sit restituta Rex Jac. ad C. Perr particularly relating to the Holy Sacraments The name of Sacraments saith the Homily b Homily of Com. Pr. and Sacram. may in general acception be attributed to any thing whereby a holy thing is signified thus as Chilingworth c Chilingw Pref. §. 24. noteth we use the names of Priest and Altar and yet believe neither the corporal presence nor any proper propitiatory Sacrifice Yea so exceeding moderate and prudent was the Church that in the 7. Canon 1640. it abundantly cautions lest those words be used otherwise than in a metaphorical and improper attribution d In Liturgiâ Anglicanâ habemus quidem Sacrificii nomen offerendi verbum etiam hostiae mentionem sed nihil magis adversatur Missatico sacrificio quà m tota haec oratio Rivet Gro. discuss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 220. Notwithstanding all these just and careful explications why should our Church for the use of those words be traduced as relishing of Popery any more than for favouring the Sabbatarian Doctrine because in the 70. Canon in English the word Sabboth Day is used for the Lords day and dies dominicus it is in the Latin Canons in the Homily also of the time and place of Prayer 't is called Sabboth day that is the Sunday the Holy day of rest and in King Henr. 8. Act of abrogation of certain days it is said since the Sabboth day was ordained for mans rest and in Qu. Eliz. Injunctions the same word is as in the rest used in a general accommodation to the improper use of the vulgar which clauses mentioned are known to have been before this word among some others hath been set apart as one of the Shiboleths of a party Whereas rather the Moderation of the Church should be taken notice of which insists not so much on the nicety of the word as on the integrity of its sense § 2. Our Church receives none as proper Sacraments generally necessary to salvation but such as are so Which said expression contains a great deal of Moderation notwithstanding it hath been much cavill'd at by some of rigid principles for our Church doth no where assert the receiving so much as the true Sacraments to be always to every one particularly and absolutely necessary to Salvation Our Church saith Bishop Branthal e To M. Militier receives not the Septenary number of Sacraments being never so much as mentioned in any Scripture or Council or Creed or Father or ancient Author first devised by Peter Lombard 1439. First Decreed by Eugenius the 4th 1528. First confirmed in the Provincial Council of Senes 1547. and after in the Council of Trent The word Sacrament is taken largely and then washing the Disciples feet is called a Sacrament then the sprinkling of ashes on a Christians head is called a Sacrament then there are God knows how many Sacraments more than 7. Or else it is taken for a visible sign instituted by Christ to convey and confirm invisible grace to all such partakers thereof as do not set a bar against themselves according to the analogy between the sign or the thing signified and in this sense the proper and the certain Sacraments of the Christian Church common to all or in the words of the Church generally necessary to Salvation are but two Baptism and the Supper of the Lord more than these S. Ambrose writes not of in his Book de Sacramentis because he did not know them And here it may not be improper to add those memorable words of S. Austin f S. Aug. Ep. ad Januar 118. which were recited in the Articles of Religion 1552. published by King Edw. 6. and are cited also in our Homily of Sacraments Our Lord Jesus Christ hath knit together a Company of new people that is Christians with Sacraments most few in number most easy to be kept most excellent in signification as are Baptism and the Lords Supper beside which two Sacraments of the New Testament our Church appointeth no other way of solemn engagement to Christianity § 3. The Holy Sacraments among us are administred in such order prescribed as is suitable to the end of their appointment Our Church most strictly holding to what is of Divine Institution and adding nothing which is humane to the Sacraments themselves nevertheless the Prayers and Blessings and Exhortations and what is enjoin'd promote the true design of the administration In which the Moderation of our Church holds a just mean between those who deny the Church any use of its Christian Liberty and between the intolerable excesses of the Church of Rome yet so very moderate is our Church in this particular that the Lutheran Churches cannot compare themselves with her for Moderation for they retain Exorcism and other Ceremonies in use with their Sacraments beside their peculiar doctrines and usages referring to the Holy Supper § 4. Our Church doth not make the efficacy of the Sacraments to depend upon the bare administration whether the mind be well prepared or no I dare not say that most Romanists generally mean so by the Opus Operatum in the Council of Trent g Concil
all other matters referring to that Sacrament and all the other five Sacraments also in every thing referring to Faith and Doctrine and Rites agree in heart and confession of mouth with all things received in the Roman Church and all the decrees of that Council made or to be made exhibiting all duty to the Pope as the universal Bishop of the Church c. Such gainful and advantageous bargains will they be sure to make for themselves and the keeping up their usurpations before they will allow any concession or mitigate any extreme rigour in their most unwarrantable practises or they will not fail to annex such conditions as shall render their concessions ineffectual § 2. The Doctrine of Transubstantiation which the Church of Rome receives as an Article of Faith absolutely and simply necessary to Salvation and propounds it to be received by all under a terrible Anathema y Conc. Trid. Sess 13. Can. 2. is by our Church plainly denied as contrary both to Holy Scriptures and all testimonies of venerable antiquity and as a doctrine liable to grievous consequences z V. Hist. Transubst à Jo. Dunelmensi which judgment of our Church may appear to them that peruse our Articles 28 29. Order of Communion Rubricks Homilies several Statutes of the Land particularly the late Statute wherein is provided that all that are in office do declare that they do believe that there is not any Transubstantiation in the Sacrament of the Lords Supper or in the Elements of Bread and Wine at or after the Consecration thereof by any person whatsoever yet such is the accurate Moderation of the Church of England in avoiding one error it runs not into other extremes for in the Office of the Holy Communion in the Church Catechism in the Apology for the Church of England is asserted the real presence a Archbishop Vsher's Serm. 18 Febr. 1620. of Christ in the Sacrament according to Scripture and the judgment b Patres dehortantur à quaestione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâc piâ Moderatione si Rex Eccl. Angl. utuntur quae invidia R. Jac. ad C. Per. of the Church of God but the particular mode and manner thereof any otherwise than that it is spiritual mystical and sacramental the Church of England according to the same Rule and practice of the Catholick Church doth not too curiously pry into or search See Ch. 5. § 6. § 3. As the Church of England doth earnestly and passionately invite and expostulates with those of her Communion to frequent the Holy Sacrament as in the exhortations before the Holy Communion in the Conclusion of the Homily of the place and time of Prayer and in Q. Eliz. Articles for Doctrine and Preaching all Ministers are required to excite the people to often and devout receiving the Holy Communion c V. Librum quorundam Canonum 1571. Jam vero singulis mensibus coenam celebrari maximè nobis placeret Calvin Ep. p. 452. and in Colleges and Collegiate Churches the Holy Communion is required to be administred every Sunday unless there be reasonable cause to the contrary d V. Rubr. 4. after H. C. Canon 23. V. Rubr. 8. after H. C. Canon 21. 1003. Rubr. 8. after H. C. and on the first or second Sunday of every month So also the Church of England doth lay its general Command according to great Moderation in requiring every one thrice at least every year to Communicate e Qui in nataii D. Paschate Pentecosle non Communicant Catholici non credantur Conc. Agath Can. 18. well tempering her Injunction in accommodation to the necessity of the Age between the earnest practice of devotion which was in the Primitive Church f Quando Domini nostri adhuc calebat cruor fervebat recens in credentibus fides S. Hieron ad Demetr Ep. 8. when they commonly Communicated at least every Lords Day and Festival and between the remissness of the Church of Rome g Dolemus tantam Christianorum incuriam ut semel tantùm in anno sumant c. Concil Rhem. 1583. which expresly requires all of her Communion to celebrate but once every Year h In Pentecoste rarior est Communio ideo fortasse Concilium Tridentinum hoc tempore nuptias solennes fieri permisit C. Bellarm. de Matrim Sacram. l. 1. c. 31. and the followers of the Directory who for many years together lamentably neglected the administration and participation of the Eucharist i V. Coena q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. S. Eccl. Angl. Vindic. c. 3. as beside our own memory Mr Prin often testifies and the History of the Times soon after the Reformation tell us of some who from adoring the Elements fell to contemn them wherefore there issued out a Proclamation k Fuller's Eccl. His P. 387. concerning the irreverent talking of the Sacrament § 4. As our Church offers the Holy Eucharist only to those who have given due testimony of their knowledge and Christian belief in having been confirmed by the Bishop l V. Rubr. after Confirm Injunctions of King Edw. 6. Canon 29. So it requires that none be admitted Godfathers or Godmothers at Christening or Confirmation but such as have received the Holy Communion Yet because S. Paul remits every particular Christian to a Self-examination without any order either to Minister or Lay-Elder to exclude any from the Holy Communion upon their Examination therefore the Moderation of our Church is such it doth not depress adult Christians below the order of persons first to be Catechiz'd requiring them to such rigid Examinations as have been sometime used like the auricular Confessions of the Romanists among which Examiners of the adult Professors the being of a party hath been too often the note of preparation for their Church Communion Neither doth our most moderate Church judge any uncapable of the Sacraments whom she judgeth not unworthy of her Communion m Homily of the Sacrament We must take heed saith the Homily lest of the Memory it be made a Sacrifice lest of a Communion it be made a private eating Wherefore as the redemption of our Lord is offered to all that do not wilfully reject so great grace so is the Holy Communion in our Church to all that are not unfit to receive it And such as are the Church is not wanting to admonish and forewarn n V. Exhorta and Admon before the H. C. and takes all due care to provide against their intrusion as the general corruption of mankind now doth admit according to the Rubrick and Canon o Canon 26. concerning Notorious Offenders On which Bishop Andrews his note was Our Law will not suffer the Minister to judge any man a notorious offender but him who is so convinced by some legal sentence § 5. Our Church of England doth not admit any private Masses p Conc. Trid. Sess 22. Can. 8. 39 Artic. 31. Hom. of Sacr. which in
twinkling of an eye cast their countenances into a solemn mortify'd guize and they were the first that inveighed against Persecution and cryed out If we had been in the days of our forefathers we would not have been partakers with them in the bloud of the Prophets S. Matt. 23. 30. however they were in their principles prepared to fill up the measure of their Fathers Wherefore our Blessed Lord called them Serpents v. 33. a subtle nimble insinuating generation full of folds and intrigues humble and flexible in all appearances of Moderation to wind and turn their pretences but they were a generation of Vipers immoderately cruel and dangerous In this as in many other Instances many of the Romanists and the Enthusiasts exceedingly agree as acted by the same spirit and practice of Pharisaism The first compass some Emissaries of Rome take to make a Proselyte or a Novice as our Homily calls him a Hom. of good Works is with all goodly semblance of Moderation This they shew this they promise this they challenge from others as especially their due this upon sundry occasions they extol as peculiarly signal among themselves In the Recantation framed for Antonius de Dominis he is made to extol the mild and fatherly care of the Holy Inquisition b Sanctae Inquisitionis benigna ac paterna cura super Dominicum gregem Consil reditus p. 23. Engl. transl p. 29. which watcheth attentively over our Lords flock the ordinary armour of which tribunal are sound doctrine and instruction full of charity The Answer also made in his name c P. 56. Parum absuit quin ego Philarides Mezentios apud vos experirer Ibid. to Bishop Hall saith The Roman Church doth by no means persue those who differ from it but teacheth and instructeth them friendly hears them peaceably c. And the Catholick Apologist d P. 305. very earnestly contends that Papists are more merciful than Protestants to Dissenters and do use them very kindly Mark in this matter saith the Rhemist e Pref. to the Rhem. Transl of N. T. the wisdom and moderation of Holy Church After I knew saith de Cressy f Exomolegesis c. 41. p. 290. that the Church of Rome was more moderate and condescending than before c. Yea the pretences to Moderation have swell'd to that height among some in the Roman Church that Erasmus g Erasin in N. T. ad 1 Tim. 1. hath noted Some in his time disputed whether the Pope was not more mild and moderate than Christ himself who never was read to have recalled any from the pains of Purgatory But of all methinks Card. Bellarmine hath a most V. Apologiam Smytheam de benignitate Ecclesiae Non est quòd querantur onus legum Pontificiarum numero gravitate esse impossibile Lorinus in 15. Actor 28. pleasant Chapter only to shew the exceeding gentleness and Moderation of the Church of Rome in the mild obligation and sparing number of its Laws which we shall afford a particular consideration Ch. 12. § 9. By almost infinite arts of this nature they are very industrious to decoy the credulous into the belief of themselves always representing the Bosom of their Church as a warm soft easy place full of mercy and indulgencies And thus far their pretences may be allow'd of that they both recommend and use all soft and gentle means to bring men to an allowance of that Doctrine they would insinuate but as it is only there where they cannot use more forcible ones so that course continues no longer than till they have brought them over to their Church whose authority over its own members is always kept up in its utmost force and rigour S. Austin h Contra Gaudentium l. 2. tells us how the Enthusiastic Donatists though both they and after them the Circumcellions were intolerably severe to the Catholicks when they had power yet were great Advocates for Liberty of Conscience in the free practice of it Which because Julian i Monebat Julianus ut quisque nullo vetante religioni suae serviret intrepidus quod agebat adeo obstinatè ut dissentiones augente licentiâ non timeret unanimem plebem Am. Marc. l. 22. §. 3. the Apostate granted them in crafty design to confound Christianity k Eo modo Christi nomen de terris perire putavit si sacrilegas dissentiones liberas esse permitteret S. Aug. Ep. 166. how did they magnify him as a mighty Moderate l Quod apud eum solum Justitia locum haberet S. Aug. c. Petil. l. 2. c. 97. Prince and set up his Image and Ecclesiastic History abounds with instances of most Hereticks who invaded the Church by this serpentine way of insinuation entring in by all supple accommodation to the innocence and mildness of the Dove but afterwards they appeared of another spirit like the Locusts of the bottomless pit Rev. 9. 9. Which had hair as the hair of Women but their teeth were as the teeth of Lions and they had tayls like unto Scorpions and they had stings in their tayls v. 10. So among the Disciplinarians to the fifth Monarchy man when they want power and opportunity they have all shew of gentleness and of calmness as a Lamb m Nulla bestia mansueta dicitur quae neminem mordet cùm dentes ungues non habet but when the evil spirit moves them to resist and overthrow how full are they of the highest Corybantick Fury § 3. Since then so many opposite parties pretend all to Moderation n O mites Diomedis equi Busiridis arae Clementes Tu Cinna pius Tu Spartace lenis as the special vertue in which they themselves excel and require it of others with a countenance of pity that they want it the mistake is either they know not what true Moderation is or else they judge amiss of them to whom it belongs To proceed therefore more clearly We shall first enquire into the name and thing it self for the better understanding also of that Text Phil. 4. 5. Let your Moderation be known unto all and for the right application thereof Moderation in general may note that fit and proper temper which is observed in matters of judgment and practice a taking right measures as the phrase is and avoiding all undue extremes and therefore is the effect of such a Prudence as doth contain the affections and endeavours within those proportions and bounds as are most suitable to the goodness of the end and the necessity and use of the means and thus it doth not differ much from that Mediocrity in which Aristotle placeth the formal reason of vertue the definition of which he doth no otherwise establish o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 2. c. 6. than in the judgment of a truly prudent man All vertue consisting either in a Mean or in a Moderation and being the effect of prudence it may receive several names p
for reading the holy Scripture is made agreeable to the mind and purpose of the old Fathers and a great deal more profitable and commodious It is more profitable because there are left out many things whereof some are untrue some uncertain some vain and superstitious and nothing is ordained to be read but the very pure word of God the holy Scriptures or that which is agreeable to the same and that in such a language and order as is most easy and plain for the understanding both of the Readers and the hearers It is also more commodious both for the shortness thereof and for the plainness of the order and that the rules be few and easy Since the Reformation those who love not to be contain'd in any good bounds when they read the Bible chuse to do it out of all Canonical Order or generally snap upon the Chapters fortuitously or affect for their most common reading the most difficult Books and Chapters The wisdom of our Church hath provided that the Old Testament may be read out every Year once f Tale aliquid audio esse nunc in Ecclesiâ Anglicanâ in quâ Psalterium singulis mensibus al solvitur totum utrumque Testamentum unico anno continuatâ lectione percurritur Vtinam reliquae Ecclesiae reformatae c. Spalaâ—ensis l. 7. c. 12. All the Psalms once every Month and the New Testament thrice every Year g V. The Order how the Holy Scripture is appointed to be read Yet with this Moderation some difficult and very mysterious places are excepted Yet so that the Church declares Though the rehearsal of the Genealogies and Pedigrees of the Fathers be not so much to the edification of the plain ignorant people Yet there is nothing so impertinently uttered in all the whole Book of the Bible but may serve to spiritual purpose in some respect to all such as will bestow their labours to search out the meaning h Homily of certain places of Scripture 2d Part. Thus manifest is it that our Church doth really intend edification in her Institutions and can the wit of man i B. Jer. Taylor Pref. to his Collection of Offices conceive a better temper and expedient than this of the Church of England that such Scriptures only and principally should be laid before them in daily Offices which contain in them all the mysteries of our Redemption and all the Rules of good Life That the people of the Church may not complain that the Fountains of our Salvation are stopt from them nor the Rulers of the Church that the mysteriousness of Scripture is abused And further to prevent the inconvenience of the vulgars use of Scripture there was a wholsome Injunction of Queen Elizabeth k 1559 §. 37. fit here to be mentioned That no man should talk or reason of Holy Scripture rashly or contentiously nor maintain any false doctrine or errour but shall commune on the same when occasion is given reverently humbly and in the fear of God for his comfort and better understanding For as it is in the Homily against contention Too many there be which upon Ale-benches and other places delight to set forth certain Questions not so much pertaining to edification as to Vain-glory whence they fall to chiding and contention With reference to which Injunction it was that some Bishops in their Articles of enquiry had this for a Question Whether any were known in their Diocese who profaned the Holy Scripture in Table-talk which was captiously misunderstood by many in their intemperate heats against the Bishops as if they thereby did forbid all sober Conference on any places of Holy Scripture whereas the Injunction of the Queen which ought still to have effect should reasonably interpret their enquiry which certainly was the ground thereof Besides many of those Bishops themselves when Masters of Colledges in the Universities observed and caused to be observed those Statutes which in most Colledges require reading of Scripture at Meals Ordering that Communication which is thereon to be such as in the Queens Injunction was before-mentioned § 7. Our Church according to great wisdom hath received such Books as Canonical of whose authority there was never any doubt in the Church l 39. Article 6. Scio tamen Vualdensem tenere quod declarandi approbandi Libros sacros sit in serie Patrum omnium fidelium ab Apostolis succedentium Fr. S. Clara. ad Artic. Confess Angl. 6. rejecting what truly are not of the Canon which the Church of Rome thrusts in of its own head and doth not leave out any which are as many have done in other times and places In relation to those Books whose Title is the Apocrypha the Moderation of our Church expresseth an excellent temper 1. In that in their Title as of uncertain Writings they are distinguisht from Canonical 2. All the Apocryphal Books are not recommended to be read in the Church 3. Nor on all days particularly not on the Lords Day as such 4. Those our Church doth use together with other Canonical Scripture as it plainly and publickly declares in her sixth Article of Religion and as St Hierom saith m S. Hier. Pres ad â—ild V. Eâ—â—phan c. 〈◊〉 for example of life and instruction of manners as Clemens Romanus to the Corinthians and other such Writings were read in the ancient Church n Sunt alii libri qui leguntur quidem sed nonscribuntur in Canone H. de S. Vic. Cap. 6. de scripturis c. but doth not apply them to establish any Doctrine as if they had such authority alone by themselves Our Church indeed doth prefer them before any other Ecclesiastical or private Writings because of the many excellent and sacred instructions in them for which good and religious use which may be made of them by all we do them the honour to bind them up with our Bibles though we make them not of equal authority thereby or of divine inspiration as we do not also either the English Meeter of the Psalms or the Epistle of the Translators of the Bible § 8. The Divine Authority of the Holy Scriptures our Church according to great wisdom doth rather take for granted than labour much to prove such an undoubted principle of Religion justly supposing there is no reason either to question that the Church hath surely received those Divine Oracles or surely delivered them and therefore our sixth Article speaks of them as of whose authority there was never any doubt in the Church Our Church justly thus supposing immediately therefore applies her self in an Exhortation to a diligent reading the Holy Scriptures Homily 1. and so long as those of her Communion are by any just means convinced of their authority our Church according to a great Moderation leaves it to the Providence of God by what particular arguments of the many which lie before us we may come to this satisfaction Not causing the satisfaction of any to depend upon one sort
disposition to swallow all Poysons and are liable to the guilt not only of their first solitary error but all which are consequent thereon whereas those who use a sober examination after they are convinced of one error will be more cautious of others and the truth they come to of choice and judgment is also more praise-worthy and more tenible I should swell this head into too great a bulk if I should enumerate the sundry places wherein our Blessed Lord and his Holy Apostles did stir up and provoke the industry of the Christian Disciples to search discern prove try examine what they received lest at any time they were seduced by false Prophets The same admonitions and method have the ancient Fathers of the Church persued Both which would be endless here to recite Indeed all sorts of perswasions of men seem to confess the necessity of first convincing the reason and judgment of what is to be received as truth And therefore the Romanists use so many motives of credibility to induce belief of their Church in which if once the Proselyte is caught they serve him as the Chaldees did King Zedekiah after they had taken him Captive they put out his Eyes c Caeco judicio imperata facere quantumvis ea blasphema sint atque impia Apol. Eccl. Anglic. §. 138. 2 Kings 25. 7. Where indeed the mystery we are sure is certainly declared and delivered by God there we ought to captivate not only our imaginations but our reasons to the obedience of Faith not staying for a connexion of the parts of the Proposition to be believed by Scientific evidence which Mr Sergeant makes his Sure-footing But where we are not assured of the matter of fact of the Divine Revelation nor otherwise understand the reasons for such an assent No one can put off humane nature so far as to believe what they please d Nullus credit aliquid verum esse quia vult credere id esse verum nam non est in potestate hominis sacere aliquid apparer◠intellectui suo verum quando voluerit Picus Mirandula Indeed it is the great honour of our Church that it doth not testify nor require attestation unto any thing but where some good reason why we do so is sufficiently manifest which right as she maintains toward others so she vindicates the same to her self namely of examining what is offered to her under the venerable name of the Catholick Church and if need be of reforming any abuses or errors within the bounds of its own Discipline and so separating the pretious from the vile which power of examining Doctrines being forbid by the Church of Rome to her Sons seems to prevent the first occasion and means of Reformation e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Eutychianis inter Athanasii opera Consulatur integer Tractatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders her even incorrigible in her errors and corruptions and remaining so irreconcilable But some do Object That if we allow a right of private judgment it will be a direct means to establish among us an enthusiastic private Spirit which will rely upon its own judgment to the despising all others and if all may use a private judgment why may they not follow it and profess it Then you open a Window to all Divisions and Heresies and render the Church useless and all her Guides We Answer It is one thing to use our Faculties of discerning in a discreet manner which includes all due Reverence to all those instruments which God and the Church have given us for our direction and conduct and another thing to rely on our own prudence to wrest the Scripture to our own sense as the Council of Trent f Nemo prudentiae suae innixus S. Scripturam ad suos sensus contorqueat Conc. Trid. Sess 4. Decr. 2. speaks which the Church of England first of all detests Article 20. Every private person being here required to hear and obey the publick reason of our Church Which being also clear and true can allow the being searcht into and for that purpose she desires but her Sons to open their own Eyes Wherefore the sober use of our own faculties ought not to be called a private Spirit which judgeth according to the general notices of Truth and Good and the common sense of Mankind and the judgment also of the Church such a Spirit is the Candle of the Lord. Not an evil Spirit nor a Spirit of Innovation nor Dissention nor a Spirit of Pride nor Temptation as many of the Church of Rome blazon it As for the growth of Schisms and Heresies from the use of such a private judgment as the Church allows Which Objection was anciently made against the Christian Religion as of old by Celsus to Origen l. 3. Unto which was answered That where any thing was received which was very excellent such differences were common as among the Philosophers and Jews so among Christians but These now who make the Objection generally those of the Romish Communion yet know that though they carry as well as they can an outward shew of unity to their people they have as great divisions as any are And though indeed the corruption of good things is greatest by the abuse of ill men This ill consequence through the Vice of some ought not to take away the common right of all no more than the contentions which arise from the Laws should be thought to render them dangerous to be proclaimed The Christian Religion of it self is sufficient to keep all from error or vice if all men would comply with its wholsome and pacific Decrees as Arnobius g Quòd si omnes omnino salutaribus ejus pacificisque decretis aurem vellent accommodare paulisper non fastu supercilio Luminis suis potius sensibus quà m illius Comminationibus crederent universus jamdudum orbis mitiora in opera conversis usibus ferri tranquillitate mollissimâ degeret in Concordiam salutarem incorruptis foederum sanctionibus conveniret Arnobius l. 1. long since hath delivered And the Church in observance hereof doth procure her own Peace as much as may be in that all are bound not to publish their private sense to the detriment of publick Peace and by her Censures hath a power of repressing publick Dissenters and in case of doubt arising our Church wisely sends the parties so doubting to their Superiours h Preface concerning the Service of the Church And whereas Gods true Religion is but one the profession of which Article 19. and no other Article 18. is absolutely necessary to the being of Gods Church and therein to our Salvation Blessed be God in our Church there is abundant care taken of Gods Holy Religion both by the Laws of the Kingdom and Church for the instruction and government of its members unto edification and peace and every one may be satisfied in his Conscience and Judgment of the Religion he professeth Yet This
made between a Preaching and a non-Preaching Minister a Canon 46 67. Preface to the Homilies who though he be not so profoundly learned as others of which learned sort blessed be God we have some good abundance yet if he be blameless in his Life and faithful in his Office and observant of the appointments of the Church by the grace of God there are so many helps ready provided by the wisdom of the Church among us That a not-Preaching Minister may perform a Ministerial Office both for the necessary edification of the people and the just satisfaction of the Church more than many Preaching Ministers of whose discretion and wise order the Church cannot be so well secured Hear we Archbishop Whitgift b Answer to the Admon 1572. I am fully perswaded That he cometh nearer the mind of the Apostle who orderly preacheth once a Month than some who are back-biters at other Mens Tables and run up and down seldom or never studying though they preach twice a day For though no Church doth more promote and encourage the proficiency of her Sons in all useful literature yet the Church thinks it not reason to reject the Ministry of a not-preaching Minister otherwise reasonably qualified Can. 34. where it is necessary especially when as the Church declares the Sacraments are effectually administred by them that have not the gift of Preaching Artic. 26. The care of the Church is also to be taken notice of in requiring those who are beneficed to procure at least a Sermon to the people once a Month c Can. 46 47. And especially there being wholsome Homilies for the other Days the Church hath done her part in providing for the spiritual sustenance of her Children both for their necessity and entertainment and those who can Preach as Blessed be God there are many think it their duty to do the same frequently and constantly § 9. The order of the Church is also That none neglect their own Parish Church and with great reason to avoid unspeakable confusion Yet even in d Stat. 1. R. Eliz. c. 2. 32 Eliz c. 1. Q. Elizabeth's Injunctions 1559. § 33. the Precept is exprest with this indulgence Except it be by the occasion of some extraordinary Sermon in some Parish of the same Town and in the Articles for enquiry in the first Year of her Reign one was Whether you know any that in contempt of their own Parish Church do resort to any other Church So in the Homily e The Homily of the right use of the Church 't is said That to the said House or Temple of God at all times by common order appointed are all people that be Godly indeed bound with all diligence to resort unless by sickness or other most urgent causes they be letted therefrom So willing was always our Church and the Constitution of the Kingdom to allow all reasonable Liberty provided it might not be abused No Man saith the Bishop of London-Derry in his Vindication was ever punisht for instructing his own Family but it may be for holding unlawful Conventicles or for instructing them in Seditious Schismatical or Heretical Principles Nor for going to the next Parish to hear a Sermon thousands did it daily and never suffered for it But it may be for neglecting or deserting his Parish Church f Quisque in suâ Parochiâ sacris coetibus adâ—â— ibi Christi Ceremoniis vacet Sacramentaque omnia percipiat ut qui haec sacere â—â—â—ligal Excommunicetur Eucer de Eccs Angl. Censura c. 3. and gadding up and down after Non-Conformists and strange unknown Forms of serving God § 10. Because as Bucer observed too many did not in the reading or reciting the Divine Service use that devout reverent and intelligible manner as was fit The special care of the Church hath always been very great of this as appears from the admonition to all Ministers Ecclesiastical in the beginning of the second Part of the Homilies and in Queen Elizabeth's Injunctions 1559. and in the several Articles for enquiry by all which all care is taken g Vi. Librum quorundam Canonum 1571. That all Ministers and Readers of publick Prayers Chapters and Homilies shall be charged to read leisurely plainly and distinctly h 39 Article 35. and the Rubrick requires the Minister to read the Lessons standing and turning himself so as he may best be heard of all such as are present Which Precepts contain as much as the general Missal i Liquet omnino requiri ut Ministri Ecclesiarum has preces Psalmos conciones recitent summâ gravitate religione disertè quoque perspicué Bucer de Ordin Eccl. Anglic. c. 1. Canatur legatur drticulatim explanatè reverendo gestu ad aedificationem orantis interea laici Wicelii Meth. concor c. 17. Rubricks which require the Priest to read neither too precipitantly fast nor too morosely slow with a voice mean and grave fit to excite Devotion and which is accommodate to the Hearers But whereas in the Mass the Romanists are enjoin'd a secret and private whispering In our Church it is otherwise Ordered for the common benefit which Order our Homily of the Common-Prayer and Sacraments defends from divers testimonies of Scriptures and Doctors and the Constitution of Justinian k Justin Novel Constit 23. who lived 527 Years after Christ which is this We Command that all Bishops and Priests do celebrate the Holy Oblation and the Prayers in Holy Baptism not speaking low but with a clear or loud voice which may be heard of the people that thereby the minds of the hearers may be stirred up with great Devotion in uttering the Prayers of the Lord God for so that Holy Apostle teacheth in his first Epistle to the Corinthians c. 14. Therefore for these causes it is convenient that among other Prayers those things also which are spoken in the holy Oblation be uttered and spoken of the most religious Priests unto our Lord Jesus Christ our God with the Holy Ghost with a loud voice Which is as our Homily takes notice a plain Decree of Justinian for Praying and Administring of Sacraments in a known tongue contrary to the opinion of them that would have ignorance make devotion To this head of right reading the Divine Service belongs the Order of our Church to use the Divine Service in publick as Order hath prescribed l Non transcuâ—â—â—ndo 〈◊〉 Syncopando Syn. Ling. 14 4. Can. 14. not chopping and changing adding and plucking away m Second Part of the Homily for Whit-sunday as the Homily speaks of the Romanists intermingling their own Traditions Yet though the Church doth not allow her Clergy to mangle her Offices yet where need is remissions are allow'd as in the Office of private Baptism Communion of the sick and the like And if any Liberties left to the prudence and discretion of the Ministers be a proper instance of the Moderation of the Church many might be
gaudioâ—um numerositas festivitatum Cives decet non exules S. Bern. Ep. 174. Such a number of Festivities is fitter for Citizens than for Exiles and Pilgrims And Clemangius notes that Moses appointed but three great Solemnities whereas at present the Romanists d Quarta pars anni feratiunculis conteritur Wicelius Meth. Conc. §. 19. Essraenis earum numerus Centum gravam 37. Turba festorum dierum de causis non necessariis c. Erasin de amab Concor observe more Festivals than ever the Scribes and Pharisees did neither had they any Feast for the Chair of Moses as the other have for the Chair of S. Peter 'T is true a French Writer with the approbation of some Sorbon Doctors and others of the same Communion have thought that many of their Festivals might be dispenst with by the Popes leave or without it according to the priviledges of the Gallican Church but now as they write under correction of Superiours 't is pretty to see in their pruning the luxuriant number of Feasts what choice some Puritan Romanists offer at in their Schemes of Reformation c J Bapt. Thiers de fest dier Imminutione c. 48. For the Feast of Circumcision they would blot out because it falls on the first of January a day of Gentile superstition The Feast of our Lords being presented in the Temple or of the Purification because C. 51. on that day the Gentiles honoured Mars or Pluto called Februus and the Feast of Epiphany they would have expunged because on those days some chuse King and Queen Yet how do they strain C. 49. at a Gnat and swallow a Camel for these glorious Reformers of the Calendar will by no means have the Feast of the Assumption of the Blessed Virgin into Heaven omitted f Assumptionis celebritatem servari par est C. 52. p. 339. And at this day the Romanists keep for a solemnity the Immaculate Conception of the Virgin Mary By which as St Austin speaks of some they love to Canonize their own Apocryphal Errors notwithstanding among the Feast-days to be deleted the fore-mentioned Reformers have the confidence to reckon up All Saints days and the Feast of St Michael and the Holy Angels and of all the Apostles C. 53 54 55. except S. Peter and S. Paul Whereas in the Church of England as also in the Lutheran and other Reformed Churches g D. D. Durell of Ref. Ch. Sect. 2. §. 23 24. Chemnit Exam. par 4. p. 163. after the reformation a moderate number of Festivals were appointed h V. The Act for abrogation of superfluous Holy-days Bishop Spar. Collect. p. 225. King Edw. 6. Inj. 1547. Queen Eliz. Inj. §. 46. Festos dies Protestantes Legum praescripto utcunque tenent eosdem omnes quos antiquitus celebravit Ecclesia satetur Sander de Schism Angl. p. 171. for the same reasons that the most sober Romanists have desired many of theirs might be rescinded § 2. Another consideration which moderates the number of Festivals in our Church is several of them fall in with the Lords day and indeed most of them have Relation to our Blessed Lord and his Apostles so that from the very design of the Festival the hard-handed Artizan may learn the name and meaning of some Article of his Creed as Bishop Taylor speaks i Pref. to Collection of Offices §. 36. and by such anniversary remembrances of his Faith may at once help his memory and devotion both which among the Romanists are much overcharged with the exceeding number of Festivals and also by them the mean man is much hindred from maintaining his Family and paying his dues In the poor Mans Almanack the number of Festivals on one side encreasing the number of debts on the other together confound his devotion and his estate Whereas in our Calendar the Festivals are set down with such choice as Bishop Hall somewhere hath noted that the meaner sort by skill in their Almanack may be taught their Christian Faith k Festorum recurrens meditatio est veluti Catecheseos Christianae inculcatio c. Forbes Irenic l. 1. c. 7. § 3. As we cannot but account it a very scandalous reproach which some of the Romanists have used that l Richworth Dialogue 3. Catholicks have some Saints Protestants none So they may know we celebrate such whom the true Catholick Church always hath celebrated and which are also Celebrated by many of the Reformed Churches m V. Confess Helvet c. 24. Confess Eccl. Bohem. Morav Yea and as we have had our Saints so our Church hath had her Martyrs too which are more than common Saints who have been glorious Witnesses of the Moderation of our Church and of the extreme rigours of our Churches Adversaries on either hand In the Remembrance of whom as Bishop Cozins n Private Dev. p. 92. hath taken notice Such is the wisdom and Moderation of our Church she hath taken one solemn day of the year to magnify God for the generality of his Saints together hereby avoiding the burden and unnecessary number of Festival days Neither is the memory of any Saint among us celebrated of whose sanctity much more of whose existence we are uncertain o Of the Canonization of St. Thomas a Becket V. Consid of present Concernment §. 9. V. C. Baron in Martyrol die 29. Decembr S. Thom. Cantuar. Macte animo macte virtute Anglicanorum nobilissime ac gloriosissime coetus qui tam illustri militiae nomen dedisti ac Sacramento sanguinem spospondisti aemulor sanè vos Dei aemulatione cum vos Martyrii Candidatos ac nobilissimae purpurae Martyres aspicio Quae verba dixit vir gravissimus non solùm de his qui temporibus Elizabethae sed etiam de his qui suo etiam tempore sub Jacobo propter similem causam passi sunt Suarii Def. l. 6. c. 11. De veris Anglicanis Martyribus H. Garnetto c. V. Sander de Schism Angl. ad finem So far is our Church from allowing the Roman way of Apotheosis whose Calendar affords a red Letter for some who have died for the blackest and foulest crimes Nor doth our Church obtrude upon those of her Communion any Apocryphal Legends p Ludov. Viv. l. 2. de Caus corrup ar V. de Fest imminutione c. 50. p. 32â— or Fables of Saints nor receives any false Revelations or Visions for the keeping new Festivals § 4. The ends propounded in our Church why we celebrate the memory of Saints are most just and unexceptionable namely that we may bless God for their gifts and graces which have been eminent in them which we magnify and celebrate that we may more chearfully be enlivened to imitate q Divos ac Divas optimâ— coli imitando vitam illorum Erasm de amab Eccl Concor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys To. 5. p. 625. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccl. Hist l. 4. c. 14. them and breath after the
glory they possess there being one general Assembly of the Church Militant on Earth and Triumphant in Heaven Wherefore we pray on All-Saints day That God who hath knit together his Elect in one communion and Fellowship in the mystical body of his Son Jesus Christ our Lord would grant us grace so to follow his Blessed Saints in all vertuous and godly living that we may come to those unspeakable joyes c. But we are not convinced of the necessity to acknowledge that by the Solemnities of Saints we can procure interest in their merits or are thereby helped by their Prayers § 5. Many are the excesses which by the opinion of merits the Church of Rome hath run into This hath been the fund for the treasury of their Church and hereon hath been framed the artifice of Indulgences Wherefore though our Church hath the greatest honour for the Saints departed that need to be yet doth she not think that the Saints on Earth ever merited for themselves much less for others according to the sense of the Romanists which is That r Hom. of good Works 3. Part. De thesauro Ecclesiae superfâ—uentium satisfactionum B. Mariae aliorum Sanctorum dispensatione per Ecclesiam Vi. C. Bell. de Indulg l. 1. c. 2 3. their Lamps always run over able to satisfy not only for their own but also for all other their Benefactors Brothers and Sisters of Religion Keeping in divers places Marts or Markets of Merits being full of holy Reliques and works of over-flowing abundance ready to be sold Therefore we observe the wise Moderation of our Church in taking particular care that on our Saints dayes all our Prayers be offered in and through the Mediation of Christ our Lord in whose merits only we place any hope and our Homily concerning Faith saith In the second of the Ephesians the meaning of the Apostle is not to induce us to have any affiance or to put any confidence in our works as by the merit or deserving Å¿ Deus propriè nulli debitor est nisi forsitaâ— ex gratuito promisso quanquam hoc ipsum ut praestemus promissi conditionem illius est munisicentiae Erasm de amab Eccl. Concor of them to purchase to our selves or others remission of sin for that were meer blasphemy against Gods mercy § 6. Very many also have been the excesses of the Church of Rome in praying to Saints departed wherein beside that their doctrine relies on what is false and uncertain namely that they so well know our particular conditions and are ready at hand to hear our Prayers Since V. Homily of Prayer it is none of their office to attend us neither have they any Commission from God to intercede for us yet the Romanists often pray solemnly to Saints for what is only proper for God to bestow and thereby attribute unto Creatures the incommunicable honour of the Creator t V. Homily of the peril of Idolatry Whereas our Church both practiseth and requires Prayer and Invocation unto God only It no where applies the Lords Prayer or the Psalms of David unto the Virgin Mary or any of the Saints nor alloweth nuncupating of Vows or offering Sacrifices to Saints nor carrying about their u Non video in multis quod sit discrimen inter eorum opinionem de Sanctis id quod Gentiles putabant de Diis suis Lud. Vives in S. Aug. de Civ D. l. 8. c. 27. Images and Reliques with theatrical pomp as if they were inhabited Shrines of the divine blessing and favour giving temptation to the amused people to exhibite to them religious honour peculiarly due to the Essential Sanctity of God the doing of which the Saints themselves do most of all abhorr * V. Origen c. Cels p. 238. Euseb l. 4. c. 14. Eccl. Hist Reformed Catholick §. 14. Conclu 2. For as our Homily of Prayer hath it The Saints and Angels in Heaven will not have us to do any honour unto them which is due and proper unto God If any man saith Mr Perkins can shew us the bodily relique of any true Saint and prove it so to be though we will not worship it yet will we not despise it but keep it as a Monument if it may conveniently be done without offence § 7. The special Moderation of our Church of England with relation to the Images of Saints is best exprest in the Injunctions of King Edw. 6. 1547. All Ecclesiastical persons are to teach their Parishioners that Images serve for no other purpose but to be a Remembrance whereby men may be admonished of the Holy Lives and Conversations of them the said Images represent y Nos unam veneramur Imaginem quae est Imago invisibilis Omnipotentis Dei. S. Hieron in Ezek. 16. Where we see our Church is not for defacing of Images so far as they are only Historical z Et quidem zelum ne quid manu factum adorari possit habuisse laudavimus sed frangere easdem imagines non debuisse judicamus quatenus literarum nescii haberent unde scientiam historiae colligerent populus in picturae adoratione minimè peccarent Gregor Magnus l. 7. Ep. 109. Monuments and instruments of remembrance and affection but against the abuse of them It follows in the Injunction which Images if any abuse for other intent they commit Idolatry in the same to the great danger of their Souls So the Homily a Homily of Idolatry 2. Part. takes notice how Image Worshippers as all things that be amiss have from a tolerable beginning grown worse and worse till at last they became intolerable b Ad extremam vanitatem quam Ethnici c. Cassander p. 175. as is excellently set forth in the 14th Ch. of Wisdom The corruption of which Doctrines and practices in the Church of of Rome c Concil Trid. Sess 25. is such that they thereby give a great scandal to the Jews and the Mahometans and the same is very much aggravated by their expunging out of the Fathers sundry passages which speak most plainly against such practices d E. g. in S. Aug. de re Rel. p. 743. Froben delend Honorandi propter imitationem non adorandi propter religionem Ita in S. Athan. c. Arianos delend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Ind. Expurg From all these instances we may observe how steddily our Church doth mannage it self between defect and excess of honour to the Saints departed this Life in the Faith and fear of God For the Celebration of Saints here is not out of any opinion of worship of them or merit by that Celebration or any absolute necessity thereof to Religion otherwise than that it is exceeding comely that God should be honoured in his Saints e Vt eorum necessariam salubremque memoriam festivitas concelebrata custodiat S. Aug. l. 32. c. Faust c. 12. I may add here also what hath been observed of the Modesty of
our Church doth rightly judg there is no Obligation Our 32 Article thus declares Bishops Priests and Deacons are not commanded by God's Law either to vow the state of single Life or to abstain from Marriage therefore it is lawful also for them as for all other Christian Men to marry at their own discretion as they shall judg the same to serve better to Godliness To the same purpose is the Injunction of Q. Elizah 1559. In all which our Church followeth the Judgment and Practice of the Apostles * Christus Apostolos non Virgines elegâ—t nisi unicum Joannem Spalatens l. 2. c. 10. who were most of them married Men as S. Ignatius †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ign. Ep. ad Philad and S. Chrysostom ¶ S. Chrys Hom. in Tit. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 5. Apost V. Zoran Balsam and other of the Ancients deliver And also the Apostolical a Canons and sundry General Councils of greatest Authority Very many of the Roman Communion also having largely confessed the same Tho the contrary was introduced by the worst of Popes Hildebrand * Hoc Insuave jugum nostris imponere Christus Noluâ—â— i st â—d onus quod adhuc quam plurima monstrae Fecit ab aâ—daei dicunt pietate repertum Mantuan l. 1. thereby to secure the worldly Interest of the Roman See as if for the good of the Church Man could be wiser than God Wherefore nothing hath been more lamentably notorious than the horrid impurities and tumults ¶ Quare ex nimis rigidà exactione c. gravissima scandala Cassand de Caelib S â—â—rd which the different imposition hath caused in sundry places particularly in this Realm in and soon after the times of Anselm Arch-Bishop of Canterbury And to make the Moderation of our Church the more confessed in this Matter It is manifest that what was anciently commendable in the Monastic * S. Augustini tempore Monasteria â—rant libera Collegia postea corruptà disciplinâ ubique addita sunt vota caeteraeque impiae Opiniones Conf. August Life may conveniently be practised by such a voluntary and useful celibacy as may be enjoyed in either of our famous Vniversities in this Kingdom § 2. The degrees of forbidden Marriages are determin'd by the Ecclesiastical Laws of England according to an Excellent * V. Articles of Q. Eliz. 1564 V. Libr. quoque Canonum Can. 99. 1603. Moderation As appears from the Table of Matthew Lord Arch-Bishop of Canterbury 1563. confirmed by sundry Statutes and Acts of Parliament and by the 99 Canon 1603. commanded to be set up in our Churches Wherein the forbidden degrees are interpreted according to such just Rules as are common to both Sexes equally 2. The same effect for making any degrees unlawful is attributed to Affinity as to Consanguinity because the Husband and Wife are one flesh Gen. 2. 24. Neither is any degree forbid by our Canon but what was forbid in the 18th and 20th Chapters of Leviticus by the Law of God either in express terms or which is all one by divers necessary Consequences from Likeness Parity or Majority of Reason The same was provided by that Clause of the Statute 32. Hen. 8. cap. 38. which is chiefly insisted on by way of Exception Viz. That no reservation or prohibition God's Law except shall trouble or impeach any Marriage without the Levitical Degrees Which plainly imports that all Marriages within the Levitical Degrees shall be troubled and * V. Table of Incestuous Marriages Printed 1677 8. impeached tho there were no exception against them by any other Law of God Even within these degrees of incestuous Marriages the Bishop of Rome takes upon him to dispense to the great enlargement of his Authority and †V. Reform Leg. Eccl. de gradibus in Matri prohib c. 3. c. 7. Revenue and to make way for his Dispensations he remits where God hath confin'd and binds up where God hath enlarged making such Spiritual Cognations ¶ V. Centum gravamina Germ. to the hinderance of Marriage as have no foundation in Holy Scripture or Reason as between the Susceptors in Baptism and Confirmation and the Persons they answer for Not to aggravate the severity of the Canon in the Council of * Conc. Trid. Sess Can. 7. Neque n. usque adeo debet integra persona crimine alieno prâ—mi Trent toward the Innocent Person after divorce in case of †Reform Log. Eccl. de Adulteriis Divortiis c. 5. Adultery § 3. The prohibited Times of Marriage are also with much liberty declared and the Dispensations also from the general Rule are with great Moderation allow'd There is also a particular Canon whereby a Moderation of those Licenses is provided and the Celebration of Matrimony is indulged without the three dayes publishing of * Can 62 63 101. 1603. Has cautionis leges non improbamus Altare Damasc p. 88 the Bannes § 4. Matrimony tho it be owned a Rite in which the Civil Societies of Men are naturally interested yet because it is for the supply of the Church as well as for enlarging the Civil Polities of Men the solemnity of Marriage is only to be performed by the Ministers of God's Church * Ipsum conjugium benedictione sacerdotali sanctificari oporteat S. Ambros Ep. 70. among us both for the more venerable Solemnity and for the blessing of the Church as hath been the constant practice of the Church and of * Sponsus sponsa cum benedicendi sunt a sacerdote offerantur in Ecclesiâ Conc. Carthag 4. c. 13. Christian Kingdoms and L'estrange in the Alliance of Divine Offices highly extols the admirable Piety and Wisdom of our Church in appointing the Wife to be received from the hand of the Priest The Minister saith the Rubric receiving the Woman at her Fathers or Friends hand shall cause c. which excellent mode he thinks proper to signify how a good Wife is from the Lord. In all Reformed Churches saith D. Durell * Sect. 2. §. 57. Matrimony is celebrated in the public Congregation and by the Minister § 3. In reference to Holy Orders our Church observes an excellent Moderation 1. Our Church always maintains a separate visible Order of Men as not only comly and convenient but necessary for the Function of the Ministry It is not lawful saith the 32 Article for any Man to take upon him the Office of public preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same c. 2. We must take notice of the excellent design of our Church which is in a high measure attained to have such Persons ordered and separated for that Office who are duly qualified for their Learning Piety and sound Doctrine The excellent design and extraordinary care of the Church appears in her wise and prudent Canons in that behalf and the strict enquities and
with the like the Articles of K. Edward 6. call Blind Devotion There is not consecrating and reconciling Church-Yards with so many Ceremonies and opinion of Efficacy and Necessity as in the Church of Rome ¶ V Form of Consecration of Churches Bishop Sparr Collect. 1675. The Bells which sound at Funerals among us are not appointed for any Superstition †Centum gravam 50. or to drive away Spirits from the Grave And because by Death all are made equal therefore all have the same Office for Burial All amongst us are deposited in the same general place of the Earth * Redditur Terrae Corpus ita locatum quasi operimento Matris obdusitur Cic. de leg l. 2. In other Circumstances Respect and Distinction is permitted according to the Custom of the Country and the condition of the Person deceased The Moderation of our Church is the same with that of the Christian Religion as it also leaves all Nations to their proper Usages and doth not oppose any Civil Laws or indifferent Customs of this or of any other Kingdom As it is observable That God himself tho he forbid the People of Israel ¶ Lev. 19. 28. Deut. 14. 1. to cut themselves or make any baldness upon themselves for the Dead or printing any Marks upon themselves which were the practices of that Idolatrous Nation Yet in such ancient Customes they had those which were Innocent referring to the manner of their Burial were permitted the same notwithstanding they had them from the Egyptians and other Heathen Nations Whereunto even also the Burial of our Blessed Lord Jesus was Conformable of which it is Recorded †John 19 4â— They took the Body of Jesus and wound it in Linnen with the Spices as the manner of the Jews is to Bury Among whom as hath been noted * Bishop â—earson on the Creed notes on Expos Art 4. there was a kind of Law that they should use no other Grave-clothes Notwithstanding it is all one ¶ Tabésne Cadavera solvat Aut rogus aut refert Capit omnia tellus Quae genuit coelo tegitur qui non habit urnam to our Bodies whether they are deposited in Linnen or in Woollen with Spices or without in the Earth or in any other Element whether we lie in S. Innocent's Church-yard where the Bodies soon consume or in the Sands of Egypt where they last longer or under the Moles of Adrianus And if the Minds of some seem uneasie in relation to one way of Burial more than another it convinceth us how great Tyrants Custom and Imagination are and perhaps in no Instance can it be confirmed more than in the late alteration referring to Burial Concerning which St. Austin's Comment might be of use †S. Aug. de Doct. Chr. l. 3. V. de civita Dei l. 1. c. 13. The Evangelist saith he doth seem to me not in vain to have said As the manner of the Jews is to Bury for so unless I am deceived he admonisheth in such offices of Piety which are exhibited to the Dead The Custom of every Nation is to be observed Wherefore our Church of England always leaves the Government of the Kingdom to have its Reasons to it self in what it appoints Instructing her Sons also how little soever the Matters are from thence to receive the greater honour of Obedience And because at so solemn a Providence as is the death of our Friends if some well-disposed Persons finding their Minds then more lifted up to the desires of Heaven and become more mortified to the World would take an opportunity of seriously commemorating the Death of our Lord who by Death overcame Death and opened the Gate of Heaven unto all Believers Therefore there is a brief peculiar appointment for the Celebration of the Holy Supper of the Lord at Funerals * Peculiaria quaedam in funeribus c. R. Eliz. V. Bishop Sparows Collections appointed 1560 with a Collect Epistle and Gospel which bears a part of the Reformed Liturgy which here is taken notice of as a proof how refined every part thereof is from Romish Superstition The like Instance of Inoffensive Moderation may be the public Office appointed by Q. Elizabeth for the Commemoration of Benefactors which is used in our Colleges and Vniversities which doth testify what worthy care we have of the memory of the deserving tho deceased and also doth shew how much purged these honourable Offices are from Superstition CHAP. XII Of the Moderation of our Church in what concerns the Power of the Church § 1. The Moderation of our Church owns the Power of the Church to be only Spiritual § 2. All other Power which Ecclesiastical Persons receive is readily acknowledged entirely depending on the favour of our Kings § 3. The Interests of the Kingdom and the Church are excellently accommodated in our Constitutions which is not done in other Models § 4. The pious Moderation of our King 's preserving their own rightful Supremacy and leaving to the Church the exercise of their Spiritual Power acknowledged by our Church § 5. The just Right of Kings shamefully invaded by other Sects pretending Divine Right Concerning which Claim the Moderation of our Church observed § 6. The dutiful Moderation of our Church in asserting Monarchy The first Canon 1640. justified § 7. All Interests of Humane Society especially of Subjects Allegiance in our Church abundantly secured which is not done by those in separation from her § 8. The Ordinances of our Church are framed with great Mildness and Moderation § 9. The same compared with the mild Obligation which Cardinal Bellarmine pretends the Church of Rome lays upon those of her Communion § 10. Sundry Instances of our Church's great regard to Equity § 1. THe Church of England always hath confessed That the Power of the Church is only Spiritual and Ministerial for the Head the Authority the Conversation of the Church is in Heaven Hence it is that the Appointments of the Church are not called Laws but Canons or Rules by which the Moderation of the Church rather leads than compels Yea In matter of Canons the Bishops and Clergy do but propound such Constitutions as they think useful and when they have done send them to his Majesty who perusing and approving them puts Life into them and of dead Propositions makes them Canons so are they the King's Canons not the Clergies * Bishop Hall's Remains p. 430. And the Inflictions Ecclesiastical the Church her self doth not call Punishments but Censures for Temporal Punishments are for Vengeance Spiritual for Discipline ¶ Bishop Lany on 1 Thess 4. 11. The Temporal Judg except he be Supreme in many things cannot pardon the Ecclesiastical Judg cannot but pardon upon Repentance as our Church doth express it self in the Canons if the Offender revoke that his wicked Error To this purpose St. Chrysostom †St. Chrys Homil 4. in Isaiam speaks The King remits the guilt of Bodies
not to be thought unlawful For many are forward to cry out of sundry Appointments among us as Jewish As the use of Churches Music separate Persons Places and Things for the Holy Service of God Churching of Women Tythes Holy-days and Times decent Vestments c. wherein our Church useth its Christian Liberty to take or leave such Institutions as are free for us the Reason remaining generally the same to us and them and others Yet which is contrary to the Rule of right Reason and due Moderation the very same Persons where the Reason remains not the same to Jews and Christians but quite contrary are apt to Judaise in practice properly Mosaical and which were shadows of good things to come * V. Compassionate enquiry p. 69. 8. Because the Precepts we meet with in the New Testament concerning Moderation Condescention bearing Infirmities are plainly given to private Persons and many times in relation to their own Passions and with a clear reference to their having not as yet time or opportunity of being sufficiently instructed Therefore all good Christians are to have a care lest any indisposition or ill-temper of Mind or Phancy prevail with them against a positive and certain Duty which is a Rule of true Moderation 9. As Christian Moderation guides and inclines us with all compassion and affection to pity the Seduced whose Education and Company and the Authority of those they admire too blameably notwithstanding governs their weakness into dislike of what is publicly ordered however with meekness we desire to instruct such who oppose themselves if God peradventure will give them repentance to acknowledgment of the Truth So for such who are driven aside by Interest Love of Faction or other corrupt Designs Albeit we grieve for them and pray for their better mind Yet it is no breach of Christian Moderation if for the Peace of the Church for the Honour of the Laws for the Safety of Others and that all their Souls may be saved in the Day of the Lord we do wish the Gensures of the Church in full force and vigour for their seasonable reducement and emendation 10. True Moderation which governs it self according to Truth will not suffer any to pretend to that Union among themselves which really they know they have not I think nothing might help some to a sense of their unreasonable opposition to the Church of England and their unadvisedness therein more than if they themselves would please to reflect on the Variety and Contradiction which is among themselves one to another * Inde furor vulgo quod numina vicinorum Odit uterque locus quûm solos credat habendos Esse Deos quos ipse colit Juven Sat. 15. However all Dissenters would seem to be united in the great numbers every Party boasts of But because it is impossible to comprehend the variety of all Sects look we for Instance but upon the Presbyterian Brethren and see among them the mild and the rigid and the subdivision of these into sundry Classes and Forms of them Some have professed they adhere to the Scripture and the Catholic consent of Antiquity Grand Debate p. 61. as described by Vincentius Lirinensis Whether others prefer the judgment of one of the Masters of their Assemblies equal to most of the Ancient Fathers I should not offend many of them to declare Some take it for granted there is a firm agreement between us in 1. Paper to his Majesty Doctrinal Truths of the Reformed Religion expressed in the Articles Homilies Others contend for a necessity of Reformation even of the Doctrine of the Church of England Some among them hold our Liturgy Unlawful others only Inexpedient Some not inexpedient in some Offices but in others Others can join with all our Forms of Liturgy but cannot use them Some could use them if Grand Debate p. 61. there was a convenient conjunction of the Liturgie mixt with their own Conceptions interposed which they have thought would be a well-temper'd means to the common constitution of most Some can use them but not subscribe them others can subscribe to the use but not assent and consent to the use of them Some who will not themselves consent are content their Sons should be brought up to be wiser Others when they advise or give leave to any to conform gravely desire them to do it as their Burden Some Brethren of the same denomination among themselves disapprove of those very Offices and Constitutions which others of them allow and yet like others better In so much that we may count those who are satisfied to oppose the dissatisfied in many things among themselves So concerning Ceremonies the Presbyterian Brethren while they do not deny their practice to be lawful they declare of others Some think them flatly 2. Paper to his Majesty unlawful some inconvenient some think them unlawful in themselves and others but inconvenient Thus in the Nosotrophium of the old Philosopher who undertook to â—ure all Calentures by bathing Patients under Water some were up to the Chin some to the Middle some to the Knees So it is amongst the Enemies of the Sacred Order of Episcopacy some endure not the Name and they indeed deserve to be over head and ears Some will have them all one in Office with Presbyters as they first were in Name and they had need bath up to the Chin but some stand shallower and grant a litle distinction a precedency perhaps for Order-sake but no preheminence in Regiment no superiority of Jurisdiction Others by all means would be thought to be quite through in behalf of Bishops Order and Power such as it is but call for a reduction to the Primitive State and would have all Bishops like the Primitive but because by this means they think to impair their Power they may endure to be up to the Ankles Their Error indeed is less and their Pretence fairer but the use they make of it of very ill consequence Thus those who are for Parity in the Church have great disparities and very disproportionate Measures in their own immoderations in many other Matters as well as these mentioned You may as Grand Debate p. 91. well think to make a Coat for the Moon as was the Phrase of the Presbyterian Brethren as reconcile most of them one to another Who since they are so inconsistent among themselves are less to be credited against the Church And here it might also be proved at large how the most of the Dissenting Brethren of the same denomination often change many of their Principles within a few years especially the Dissenters of the former times seem'd to have a greater sense of the Moderation of our Church and used a fairer compliance than many have done since under greater Indulgence for they came generally to our Common-Prayers and Holy Sacraments To say nothing of other Differences which will not please our Brethren to mention as well as they love the old Nonconformists
As to those among us who are most moderate it may be wisht they will afford their own Example in what they allow in Discourse and that they would labour as effectually to prevail on those who depend on their Judgments and Example § 3. Whereas many of our Dissenting Brethren profess they desire the Interest of Jesus Christ may be promoted and that sanctity of Life and the pure Worship of God and the Communion of Saints and the Edification of the Church and the Reformed Protestant Religion may be maintained and encreased and in all Debates they appeal to the Holy Scriptures and many of them say they are desirous to rectify Mistakes and to lay aside all prejudice and passion and partiality and profess they desire their Judgments and Practices may be guided in the ways of Truth and Peace Supposing all this if we meet with such as will admit what follows into fair consideration I should think it the most proper means by some such degrees as follow to bring them if it be possible to understand the good Constitution of things among us 1. By letting such by clear Instances see how unmoveably we hold the Faith and Doctrine of Christ delivered in Holy Scripture which together with the whole Church of God the Church of England doth keep inviolably witness unto them faithfully and so constantly appeal to as the only perfect Rule of Faith and Manners V. Ch. 4. 2. Since the best and most useful sort of Moderation is that which governs us as we ought in the real Practice of Vertue and Goodness whereunto tend all the Moderation of the Laws and the Doctrine and Discipline of God's Church yet which is a lamentable thing to consider this is most silently past over and scarce known by the Name at that same time that a huge clamour is rais'd among us for Moderation in Religion in which all that are concerned may know and understand that the great Design and Desire of our Church is to promote holiness of Life Among us all may not only be as holy as they will but that they may be so they are assisted and encouraged most earnestly by the Laws and Constitutions and Offices and Councils of our Church which if they were rightly understood would be known uniformly to tend to no less 3. Such may consider that all the appointed means of Grace and Salvation are by our Church publicly and amply taken care of as duly and effectually as may be 4. In a Church where substantial Piety is so truly procured throughout the whole Constitution it might at least mitigate the great offence taken to consider what is more largely shewed Ch. 8. That our Church never did own her very few Ceremonies any other than accidental and mutable Circumstances for Order and Comeliness-sake but never asserted them any essential or necessary part of God's Worship Such may also consider the Rules of reasonable behaviour and submission to the Church as are moderately laid down Chap. 6. § 10. 5. Because our Dissenters by their dividing from us seem to endanger very much the Interest of the Reformed Religion which they appear so zealous to uphold Let them be pleased to consider the real danger of their being acted by Romish Agents and Incendiaries while they take the second direct course to destroy this reformed Establishment among us as is more particularly considered in Chap. 17. 6. Such may do well to consider truly those easy and proper Consequences which follow the Consideration of the Church being a Society with relation to a Christian Kingdom as ours is from whence sundry special Obligations may be inferred to bind every one who calls himself Christian to maintain the Peace and union of such a Society especially if we look on the Church as a Society formed by God himself and therefore common Christians are not to look upon themselves as Spiritual Governors as if they had any power in themselves to constitute new Bounds or new Extents to its Being or Authority but are to think they have an easier and safer task quietly to accept and obey that which is constituted by lawful Authority in all things not repugnant to the revealed Will of God And since every one's being of the Church doth suppose their duty to communicate in those Sacraments and Holy Offices which are appointed as a public Sign before God and Man that we do confess Christ Jesus and is an evidence of our holding communion with God's Church and that we are obedient to the Laws of this Society and the Government thereof in that fixed part of the Church we live in it follows that we are obliged unto the Peace of this Church by the intent of our Baptismal Vow when we were incorporated as Members of Christ's Body the Church And we are bound to maintain the same Peace of this Society of the Church as we live in a Christian Kingdom where the Religion of the Kingdom is so great a part of its Laws Upon which account Schism renders the safety of Kingdoms very hazardous beside that it looseth the Bands of all Friendship Sacred and Civil and breeds enmity among nearest Relations and Neighbours It tends exceedingly to the dishonour of the Public Laws and opens a gap to the most dissolute making void the exercise and effect of the Discipline of the Church upon the scandalous which otherwise to the prophane World would prove terrible as an Army with Banners It is the only way any can take to destroy all being of a Visible Church to corrupt her Doctrine and destroy her Power and is so great a sin as Martyrdom it self cannot expiate it Such do as much as they can make void the Design of our Blessed Saviour Who died that be might gather into one the Children of God that are scattered abroad 11 S. John 52. the night before our Lord was betrayed when he instituted the Sacrament of Unity How fervently did he pray for the Peace of the Church 17 S. John 11. Holy Father keep through thy own Name those whom thou hast given me that they may be one as I am one V. 21. That they also may be one in us that the World may believe that thou hast sent me Whereas these Schisms which we have tend to weaken or take away the greatest outward Witness we have of the truth of Holy Scriptures and of our very Christianity namely the Testimony of God's Church from the beginning and do expose our most excellent Religion to the contempt and entertainment of Atheists The sad account for which let them beware of who make it their idle business to defame the Church in her Holy Offices and alienate all whom they can from her Communion Let them pretend what they will in the mean time to intimate Communion with God they indeed take away the Unity of the Church as much as in them lies but in effect they take it away from themselves and they cut themselves off from Communion with the rest of the